The Kingdom of Sine (also: Sin, Siine or Siin in the Serer-Sine language) was a pre-colonial Serer kingdom along the north bank of the Saloum Riverdelta in modern Senegal.[1] The inhabitants are called Siin-Siin or Sine-Sine (a Serer plural form or Serer-demonym, e.g. Bawol-Bawol and Saloum-Saloum / Saluum-Saluum, inhabitants of Baol and Saloum respectively).

Carte des peuplades du Sénégal de l'abbé Boilat (1853): an ethnic map of Senegal at the time of French colonialism. The pre-colonial states of Baol, Sine and Saloum are arrayed along the southwest coast, with the inland areas marked "Peuple Sérère".

According to the historian David Galvan, "The oral historical record, written accounts by early Arab and European explorers, and physical anthropological evidence suggest that the various Serer peoples migrated south from the Fuuta Tooro region (Senegal River valley) beginning around the eleventh century, when Islam first came across the Sahara."[2]:p.51 Over generations these people, possibly Pulaar speaking herders originally, migrated through Wolof areas and entered the Siin and Saluum river valleys. This lengthy period of Wolof-Serer contact has left us unsure of the origins of shared "terminology, institutions, political structures, and practices."[2]:p.52

Professor Étienne Van de Walle gave a slightly later date, writing that "The formation of the Sereer ethnicity goes back to the thirteenth century, when a group came from the Senegal River valley in the north fleeing Islam, and near Niakhar met another group of Mandinka origin, called the Gelwar, who were coming from the southeast (Gravrand 1983). The actual Sereer ethnic group is a mixture of the two groups, and this may explain their complex bilinear kinship system".[3]

"About 1520 the two Sereer states to the south, Siin and Saalum, were able to throw off Jolof' s control, and the mid-sixteenth-century revolt of Kajoor marked the end of the empire. The battle of Danki [ca. 1549[4]], vividly remembered by griots of both Jolof and Kajoor, completed the shift from political unity to a Senegambian balance of power. Bawol and Waalo followed Kajoor's example, and, although Jolof tried several times in the late sixteenth and early seventeenth centuries to reconquer Kajoor, none of its attempts was successful."[5]

The actual foundation of the Kingdom of Sine is unclear, but in the late 14th century Mandinka migrants entered the area. They were led by a matrilineal clan known as the Gelwaar. Here they encountered the Serer, who had already established a system of lamanic authorities, and established a Gelwaar led state with its capital in or near a Serer lamanic estate centred at Mbissel.[2]:p.54[6]

Charles Becker notes that Gravrand had not recognised that this is actually a description of the 1867 (or 1865) Battle of Kansala although he agrees that the migration of the Guelowar can probably be explained by a war or a conflict of succession.[7]
Serer oral history says that after Maysa Wali assimilated into Serer culture and served as legal advisor to the laman council of electors,[8] he was chosen by the lamans and people to rule.[9] Almost a decade later he elected the legendary Ndiadiane Ndiaye (many variations: Njaajaan Njie or N'Diadian N'Diaye)and founder of the Jolof Empire to rule the Kingdom of Jolof. He was the first Senegambian king to voluntarily gave his allegiance to Ndiadiane Ndiaye and asked others to do so, thereby making Sine a vassal of the Jolof Empire.[10] It is for this reason that scholars propose the Jolof Empire was not an empire founded by conquest but by voluntary confederacy of various states.[11][12]
Around early 1550, both Sine and its sister Serer Kingdom (the Kingdom of Saloum) overthrew the Jolof and became independent Kingdoms.[13] Serer oral tradition says that the Kingdom of Sine never paid tribute to Ndiadiane Ndiaye nor any of his descendants and that the Jolof Empire never subjugated the Kingdom of Sine and Ndiadiane Ndiaye himself received his name from the mouth of Maysa Waly.[14] The historian Sylviane Diouf states that "Each vassal kingdom—Walo, Takrur, Kayor, Baol, Sine, Salum, Wuli, and Niani—recognized the hegemony of Jolof and paid tribute."[15]

Portuguese explorers in the 15th century referred to Sine as the kingdom of Barbaçim, a corruption of 'Bur-ba-Sine' (Wolof for 'King of Sine'), and its people as Barbacins (a term frequently extended by early writers to Serer people generally, while others insisted that Serreos and Barbacins were completely distinct peoples.) Old European maps frequently denote the Saloum River as the "River of Barbacins/Barbecins".[18]
It has now been acknowledged that the terms "Serreos" (Sereri) and "Barbacini" (a corruption of Wolof "Bur-ba-Sine") were actually a corruption by Alvise Cadamosto – the 15th-century navigator. Alvise mistakenly distinguished between the "Sereri" (Serer people) and the "Barbacini", which seems to indicate that he was referring to two different people when in fact, the Kingdom of Sine was a Serer Kingdom where the "King of Sine" ("Barbacini") took residence. Since he had never set foot in Serer country, his accounts about the Serer people were mainly based on what his Wolof interpreters were telling him. "Barbacini" is a corruption of the Wolof phrase "Buur ba Sine" (also spelt: "Bor-ba-Sine" or "Bur-ba-Sine") meaning King of Sine, a phrase the Serers would not use.[19][20]

The economic base of Sine was agriculture and fishing. Millet and other crops were grown. Sine was very reluctant to grow groundnut for the French market, in spite of French colonial directives. It was less dependent on groundnut than other states. Deeply rooted in Serer conservatism and Serer religion, for several decades during the 19th century, the Serer farmers refused to grow it or when they did, they ensured that their farming cycle was not only limited to groundnut production. Their religious philosophy of preserving the ecosystem affected groundnut production in Sine. Even after mass production was later adopted, succession struggles in the late 19th century between the royal houses hampered production. However, the Kingdom of Sine was less susceptible to hunger and indebtedness, a legacy which continued right up to the last king of Sine – Maad a Sinig Mahecor Joof. It was very common for people from other states to migrate to the Serer kingdoms of Sine and Saloum in search of a better life. The inhabitants of Sine (the "Sine-Sine") rarely migrated.[21]

Some of the king's government (or the political structure of Sine) include: the Lamanes (provincial chiefs and title holders, not to be confused with the ancient Serer Lamanes); the heir apparents such as the Buumi, Thilas and Loul (in that order); the Great Farba Kaba (chief of the army); the Farba Binda (minister of finance, the police and the royal palace) and the Great Jaraff (the king's advisor and head of the noble council of electors responsible for electing the kings from the royal family).[22][23]

^For more on Serer Laman see: Dennis Charles Galvan, The State Must Be Our Master of Fire: How Peasants Craft Culturally Sustainable Development in Senegal. Berkeley, University of California Press, 2004

^Alvise Cadamosto, the 15th-century explorer in modern day Senegambia had never set foot in Serer country. His ship proceeded to the Gambia after one of his Wolof interpreters sent to negotiate slave terms with the local Serer community living in the Cayor border was killed on the spot by this Serer community. Neither Alvise nor any of his party left the ship. The ship proceeded to the Gambia. Since Alvise had never entered Serer country, most of his opinions about the Serers were coming from his Wolof interpreters. The Wolofs of Cayor were in constant war with Serer community living on their border and were fearful of these Serers as narrated by Alvise himself. In Kerr, Alvise refer to the Serers as without kings. However, these Serers were those living on the Wolof Cayor border and refused to submit to the kings of Cayor. Alvise did not know that the Kingdom of Sine was actually a Serer kingdom, where the Barbacini – (a corruption of the Wolof "Bur Ba Sine" which means "king of Sine") took residence. See: Boulègue, Jean. Le Grand Jolof, (XVIIIe – XVIe Siècle). (Paris, Edition Façades), Karthala (1987), p 16. Also:

Robert Kerr. A general history of voyages and travels to the end of the 18th century, p238-240 Published by J. Ballantyne & Co. 1811

Research in African literatures, Volume 37. University of Texas at Austin. African and Afro-American Studies and Research Center, University of Texas at Austin, p 8. African and Afro-American Studies and Research Center, University of Texas (at Austin) (2006)